N otes 739 448 In both instances o f “weariness,” PSD has skye ba , but LSSP has skyo ba 449 D4037, fol 256a.5-6 450 VI.55bc 451 PGSD (pp 168-69) explains that the beings on the above three continents represent the physical supports o f the arising o f the path o f seeing through one’s own power because these beings are naturally o f sharp faculties H owever, the path o f seeing can also directly arise through the power o f others because it is explained that the realization o f the knowledge o f the path arose, through the m iraculous pow ers o f the Tathágata, in the gods o f the form realm w h o cam e to him to listen to the dharma In brief, the physical supports o f the arising o f the path o f seeing are the persons w ho are on the level o f the supreme dharma in the systems o f their respective yánas As fo r the mental supports, the hlnayána path o f seeing can rely on any o f the six grounds o f dhyána, w h ile the maháyána path o f seeing is m ainly attained through the actual dhyánas that are em braced by special com passion (Maháyánasútrálamkára VII.2a) In particular, it can even be attained through relying on the Peak o f Existence because the actual m editative absorption o f the Peak o f Existence that represents the nature o f the last m om ent o f the path o f preparation can function as the mental support o f the actual meditative absorption o f cessation that represents the nature o f the dharma readiness o f suffering 452 VI.28cd 453 PGSD (pp 169-70) defines the path o f seein g in general as “the clear realization o f the four realities that represents the direct realization o f identitylessness, which arises subsequent to the com pletion o f the path o f preparation in the systems o f the respective yánas.” The definition o f the šrávaka path o f seeing is “the šrávaka clear realization o f the four realities that represents the direct realization o f personal identitylessness.” The definition o f the pratyekabuddha path o f seeing is “the intermediate yána’s clear realization o f the four realities that represents the direct realization o f phenom enal identitylessness in terms o f the apprehended.” Both šrávaka and pratyekabuddha paths o f seeing consist o f the sixteen m om en ts o f the readinesses and cog nitions The definition o f the maháyána path o f seeing is “the m aháyána clear realization o f the four realities that represents the direct realization o f emptiness.” W hatever is a maháyána path is not necessarily one o f the five maháyána paths because the path o f seeing consists necessarily o f its meditative equipoise, while the wisdom o f the subsequent attainment o f the first bhiimi is not the path o f seeing, though it is included in the path o f seeing In terms o f its objects, the path o f seeing is divided into sixteen m om en ts such as the dharma readinesses In terms o f its nature, it is d ivided into tw o —the uninterrupted path and the path o f liberation The definition o f its uninterrupted path is “the maháyána clear realization o f the four realities that consists o f the relinquishing remedy for the cognitive obscurations that are factors to be relinquished through seeing.” The definition o f its path o f liberation is “the maháyána clear realization o f the four realities that consists o f the sustaining rem edy for said obscurations.” N ote that, in the general context o f (a) being in the process o f eradicating the respectively corresponding factors to be relinquished on a given path or (b) havin g already eradicated them, the four rem edies are pre sented as follows (1) The invalidating rem edy is the path o f preparation (focu sing on the four realities o f the noble ones and invalidating the obscurations in terms o f their sixteen aspects) (2) The relinquishing rem edy refers to the uninterrupted paths (the actual process o f eradicating even the seeds o f the respective factors to be relinquished) (3) The sustaining rem edy refers to the paths o f liberation (experiencing and sustaining the attained freedom from the factors that have been relinquished through the preceding uninterrupted paths) (4) The distancing remedy refers to the special paths (enhancing the realizations that were attained through the preceding paths o f liberation) In this way, the first tw o remedies belong to phase (a) and the last tw o to phase (b) 740 Groundless Paths 454 D4049, fol 93a.6-93b.4 455 PGSD (p 174) quotes the Abhidharmasamuccaya (D4049, fol 93b.4) in support: “A m om ent o f m in d should be understood as the com plete arising o f a cognition with regard to what is to be cognized [by it].” 456 1.43 457 P 171 458 Lines l e d - 12 459 This passage corresponds alm ost literally to a passage in the Vmišcayasamgrahani (D4038, fol 118a.7-118b.2) 460 Ibid., fol 118b.3 461 PGSD (pp 170-73) says that, am ong the four systems o f asserting the path o f seeing as having one, two, four, and sixteen m om ents (for details, see below), our ow n system is the last one Within this last system, there are the systems o f (a) Asaňga, (b) Vasubandhu, and (c) Haribhadra (a) Asafiga’s Abhidharmasamuccaya (D 4049, fol 93a.5-93b.3) holds that the maháyána path o f seeing is divided into sixteen m oments in terms o f its substance, that is, four m om ents for each one o f the four realities, which serve as the remedies for the factors to be relinquished through seeing: “(1) W hat is readiness? It is the uncontam inated prajňá in which the reality o f suffering becomes revealed as o n es own personal experience by virtue o f prior analysis [on the path o f preparation] Through this [prajňá] o f seeing suffering, the [respective] afflictions to be relinquished are relinquished This is called ‘the readiness for the dharma cogni tion o f suffering.’ (2) What is the dharma cognition o f suffering? It is the cognition that manifests liberation [from the respective afflictions] right after the end o f the readiness [for the dharma cognition o f suffering] (3) What is the readiness for the subsequently realizing cognition o f suffering? It is the uncontam inated prajňá right after the end o f the dharma cognition o f suffer ing in which it becom es revealed as one’s ow n personal experience that the two [cognitions that consist] o f the readiness for the dharma cognition o f suffering and the dharma cognition of suffering are the causes for the qualities o f the noble ones (4) What is the subsequently realizing cognition o f suffering? It is the cognition that definitely seizes the readiness for the subsequently realizing cognition The readinesses and cognitions that correspond to the rem aining three real ities should be understood in the same way Here, through the readinesses for dharma cognition and the [dharma] cognitions, the apprehended is realized [to be empty] Through the subse quently realizing readinesses and the [subsequent] cognitions, the apprehender is realized (to be empty] It should be understood that all readinesses and cognitions entail the yoga o f dwelling in signlessness These sixteen moments o f mind constitute the path o f seeing.” (b) According to Abhidharmakoia V I.25cd-26, the dharma readiness o f suffering is the uninterrupted path of directly relinquishing the factors o f the desire realm with regard to the reality o f suffering that are to be relinquished through seeing The dharma cognition o f suffering is the path o f libera tion o f being free from these factors The subsequent readiness o f suffering is the uninterrupted path o f directly relinquishing the factors o f the two higher realms with regard to the reality o f suffering that are to be relinquished through seeing The subsequent cognition o f suffering is the path o f liberation o f being free from these factors The same applies for the remaining three realities, (c) According to Haribhadra, both in terms o f the manner o f seeing the nature o f phe nomena and the fruitional clear realization, the maháyána path o f seeing has a single m oment However, in terms o f the individually distinct clear realizations and the m anners o f inducing certainty, it has sixteen m om ents For the Alokd (pp 170-71) asserts that the path o f seeing’s sixteenfold power o f inducing the sixteenfold certainty during subsequent attainment that can cels out the sixteenfold superimpositions o f apprehending the four realities in a w rong way arises progressively during the meditative equipoise o f the path o f seeing Also, said text Notes 741 presents these sixteen m om en ts by follow ing the Abhidharmasamuccaya as above In terms o f the progression o f the faculties o f bodhisattvas, it is not contradictory to present four manners o f the arising o f the mahàyàna path o f seeing because there are the four manners o f its arising in bodhisattvas with (1) very sharp, (2) sharp, (3) m edium , and (4) dull faculties (1) In bodhisat tvas with very sharp faculties, it arises in a single m om en t because they are able to com plete the activities o f the path o f seeing that consist o f k now ing suffering, relinquishing its origin, m a ni festing cessation, and cultivating the path in the very m om en t w h en they directly and newly see the nature o f phenom ena In terms o f isolates, the path o f seeing has sixteen m o m en ts—from the perspective o f directly realizing the basic nature o f the four realities with regard to the desire realm, it is presented as the four dharma cognitions; from the perspective o f not being afraid o f that, as the four dharm a readinesses; from the perspective o f directly realizing the basic nature o f the four realities with regard to the higher realms, as the four subsequent cognitions; and from the perspective o f not being afraid o f that, as the four subsequent readinesses This is also the intention o f Nàgàrjuna’s explanation o f the mahàyàna path o f seeing having a single m om ent (2) In bodhisattvas o f sharp faculties, in terms o f substance the path o f seeing arises in two m om ents First, there arises an uninterrupted path o f directly relinquishing all factors o f the three realms to be relinquished through seeing and then a path o f liberation o f being free from these factors In terms o f isolates, the former is presented as the eight readinesses and the latter as the eight cognitions (3) In bodhisattvas o f m edium faculties, in terms o f substance the path o f seeing arises in four m om ents First, there arises an uninterrupted path o f directly relinquish ing all factors o f the desire realm to be relinquished through seeing, which is followed by a path o f liberation o f being free from these factors, an uninterrupted path o f directly relinquishing all factors o f the higher realms to be relinquished through seeing, and a path o f liberation o f being free from these factors In terms o f isolates, these four are presented as the four dharma readi nesses, the four dharma cognitions, the four subsequent readinesses, and the four subsequent cognitions, respectively (4) In bodhisattvas o f dull faculties, in terms o f substance the path o f seeing arises in sixteen m om ents, as explained above by Asanga and Vasubandhu The Prasphutapadâ (D3796, fol 78a.2) says that the exact duration o f the path o f seeing o f bodhisat tvas can never be delimited in general since it depends on the prajnà, the vigor, and the faculties o f individual bodhisattvas MCG (fols 62b.5-63a.6) says that there are m any assertions about the sixteen m om en ts o f the path o f seeing, such as that, after the respectively former have arisen, the respectively later take them as objects and cognize them However, the instances o f seeing the four realities with regard to the phenom ena o f the desire realm are called “dharma readi ness” and “dharma cogn ition ,” while those o f seeing the four realities with regard to the phenom ena o f the tw o higher realms are called “subsequent readiness” and “subsequent cogn i tion.” The poised readinesses represent the actual remedies o f directly seeing the four realities— the uncontam inated prajnàs o f the uninterrupted paths—and the cognitions are their paths o f liberation There are several assertions about these sixteen m om en ts arising progres sively or sim ultaneously and the manners o f presenting each However, the position that accords with the facts is that the realization o f the true nature o f the four realities in a com plete m anner through the prajnà o f realizing the actuality o f the identitylessness o f all p h en om en a happens in the single m om en t o f com pleting this action, while its division into sixteen m om en ts is merely on e in terms o f isolates In particular, this position is very much justified in the m ahàyànas system o f seeing all p h en om en a as emptiness free from reference points Nevertheless, for the prajnà with reference points, which bears the aspects o f the four realities, certainty arises pro gressively in the order o f suffering, its cause, its cessation, and the path In this way, for said type o f prajnà, there are individual m om en ts o f com p letin g the actions o f seeing the four realities one by one MPZL (pp 77-79) explains that, according to Candraklrti’s com mentary, “dharma cogn ition ” in the above quote from the Yuktisastikà does not refer to dharma cognition versus dharma readiness, but to the cognition o f the dharma that is nirvàna—cessation as the basic nature that is the inseparability o f the ultimate nature o f phenom ena and the three am ong the 742 Groundless Paths four realities that consist o f the seeming bearers o f this nature The presentation o f the path o f seeing as having sixteen m om ents is given for the purpose o f those w ho wish for liberation familiarizing with engaging in true reality, but, ultimately, the tw o presentations are one in nature According to M aitreyas intention with regard to the hidden meaning o f the prajñápáramitá sütras (the progression o f clear realization), throughout the chapters o f the AA the path o f seeing is asserted as consisting o f sixteen isolates in terms o f its factors to be relin quished and their remedies For example, in terms o f isolates, the single w isd om o f the path o f seeing can be divided into tw o w isdom s by virtue o f the identitylessnesses o f tw o particular bearers o f this nature o f identitylessness Likewise, the single rem edial w isdom o f the path o f seeing, in term s o f its focal objects, is divided in to the four isolates o f realizing the basic nature o f the four realities as the bearers o f this nature In terms o f the realms, through the particulars o f the four realities with regard to the desire realm and the tw o higher realms, respectively, each one o f these four is divided into the tw o isloates o f dharma cognition and subsequent cognition, thus m aking eight In terms o f the m anner o f relinquishing the factors to be relinquished, since the single uninterrupted path o f the path o f seeing relinquishes all factors to be relinquished through seeing simultaneously, it is through the isolates o f its relinquishing said eight wrong engagements in the four realities in terms o f the different realms that one speaks o f the eight readinesses In the same way, the path o f liberation o f being free from these factors represents the eight cognitions It is in this way that one, in terms o f isolates, arrives at the sixteen m om en ts o f poised readiness and cognition, but on e should understand that this does not refer to sixteen m om ents that arise in a progressive manner In particular, AA V.22cd (“ which consists o f poised readiness in one single m o m en t is the path o f seeing here”) says explicitly that, in their nature, all uninterrupted paths consist o f the single m o m en t o f the w isdom o f poised readiness Therefore, both Nágárjuna and Maitreya as the two system founders w h o com m ent on the intention o f the prajñápáramitá sütras share the same essential point here It appears that others identify the poised readiness in AA V.22c as solely the poised readiness o f the reality o f suffering and yet assert that, though this poised readiness relinquishes all factors to be relinquished through seeing simultaneously, the following fifteen w isdom s o f poised readiness and cognition (which have the natures o f uninterrupted paths and paths o f liberation) still arise in a progres sive manner thereafter 462 PSD has “heard” (thos pa) instead o f “attained,” while LSSP has “because o f having stopped being conceited about having attained em inence after being disciplined” (dul ba’i rjes la khyad zhugs pa thob pa la rlom pa bkag pas) 463 PGSD (pp 174-75) defines the function o f the path o f familiarisation as “the excel lent virtues that are attained through the power o f having cultivated, in exact accordance with its nature, the maháyána path o f familiarization as their specific cause.” Its function is tw o fo ld -te m p o r a r y (the qualities o f relinquishment and realization from the second m om en t o f the path o f familiarization up through the end o f the continuum ) and ultimate (the qualities o f relinquishment and realization o f a buddha) In terms o f results, its above six functions can be summarized into three—(a) results produced by persons, (b) results o f maturation, and (c) dominated results, (a) The first are tw ofold— in terms o f pacifying inner harm, functions (1) and (2) represent the temporary results and (3) is the ultimate result, while (4) is presented in terms o f pacifying outer harm Function (5) represents result (b) and (6) represents (c) 464 PGSD (pp 176-78) defines the path o f familiarization in general as “the subsequent clear realization o f familiarizing with the direct realization o f identitylessness that has already hap pened.” The definition o f the šrávaka path o f familiarization is “the šrávaka subsequent clear realization o f familiarizing with the realization o f personal identitylessness that has already happened.” The pratyekabuddha path o f familiarization is analogous with regard to p h en o m enal identitylessness in terms o f the apprehended The definition o f the maháyána path o f familiarization is “the subsequent clear realization o f familiarizing with the direct realization N otes 743 o f em ptiness that has already happened.” In terms o f its nature, it is divided into tw o —co n taminated and uncontam inated In terms o f its aspects, it is divided into nine (the lesser o f the lesser and so on) The contam inations here are identified as the conceptions that are the co gn i tive obscurations o f apprehender and apprehended appearing as different However, it is not from the perspective o f the contam inated path o f familiarization and these cep tion s defi nitely operating sim ultaneously that the path o f familiarization is presented as being associated with said conceptions For during the subsequent attainment o f the pure path o f familiarization there is no certainty that said conceptions arise in a continuous manner Therefore, the m eaning o f “contam inated” is that the seeds o f these conceptions are taken as the objects o f the m ode o f apprehension that apprehends all kinds o f reference points o f seem ing reality and is the condition for the arising o f subsequent conceptions similar in type (the reverse o f that is the meaning o f “un tam in ated ”) Consequently, whatever is a contaminated path o f familiariza tion is necessarily uncontam inated The definition o f the contaminated path o f familiarization is “the mahayana subsequent clear realization that takes seem ing reality as its primary object” (all subsequent attainments o f the m ahayana path o f familiarization) The definition o f the u ncontam inated path o f familiarization is “the mahayana subsequent clear realization that takes ultimate reality as its primary object” (all meditative equipoises o f said path) 465 D3795, fol 263b.4 466 Pp 211-12 467 D3801, fol 132b 1—2 468 D 796, fol 58b.5 -6 469 D 3801, fol 132b.l This passage is found in the Sanskrit version (see Sparham 2008a, pp -2 1), but is miss470 ing in (it should be on fol 101a.4) 471 D3787, fol 104a 472 D3796, fol 58b.6 473 I co u ld not locate this passage in either the Suddhamati or the Vrtti 474 D 3803, fols b -7 a l PGSD (pp 178-80) defines the path o f familiarization as aspiration as “the mahayana subsequent clear realization that consists o f the subsequent attain m ents o f aspiring for m other prajnaparamita as being the source o f the three welfares.” The definition o f the path o f familiarization as the aspiration for one’s ow n welfare is “the impure path o f familiarization that is congruently associated with the resolve o f aspiring for mother prajnaparamita as being the source o f one’s own excellent welfare.” The definition o f the path o f familiarization as the aspiration for the welfares o f on eself and others is “the path o f familiariza tion o f the pure b hum is before the arising o f the w isdom o f the tenth bhum i that is congruently associated with the resolve o f aspiring for mother prajnaparamita as being the source o f both excellent welfares.” The definition o f the path o f familiarization as the aspiration for the welfare o f others is “the path o f familiarization o f the mind stream o f the tenth bhumi that is congru ently associated with the resolve o f aspiring for m other prajnaparamita as being the source o f the excellent welfare o f others.” Each one o f these three being divided into nine (the lesser o f the lesser and so on) is illustrated in the sutras through nine examples each, but it is not that the first, m iddle, and last arising o f said paths o f familiarization are presented as lesser, m edium , and great, respectively For it is not contradictory for these nine exam ples to exist in the m ind stream o f a single person As for the boundary lines, the first one exists from the second through the seventh bhumis For through the power o f the coarse latencies o f the afflicted m ind not having changed state, one’s application primarily accomplishes one’s ow n welfare The second one exists on the eighth and ninth bhum is because o n e’s application is able to effortlessly accomplish both ... with the resolve o f aspiring for mother prajnaparamita as being the source o f one’s own excellent welfare.” The definition o f the path o f familiarization as the aspiration for the welfares o. .. aspiring for mother prajnaparamita as being the source o f both excellent welfares.” The definition o f the path o f familiarization as the aspiration for the welfare o f others is ? ?the path o f familiarization... ts by follow ing the Abhidharmasamuccaya as above In terms o f the progression o f the faculties o f bodhisattvas, it is not contradictory to present four manners o f the arising o f the mahàyàna